Welsh Version A: Chwedleu Seith Doethon Rufein - Revision history

Boettcher at 15:29, 23 March 2026

2026-03-23T15:29:52Z

← Older revision		Revision as of 15:29, 23 March 2026
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	{{Secondary Version		{{Secondary Version
	\|Has Description=The Welsh version of the ''Seven Sages'' narrative, ''Chwedleu Seith Doethon Rufein,'' derives from the [[French Version A: Roman des Sept Sages\|French Version A ''Sept Sages'']] tradition, according to [[Gadsden (2021)]]. It survives in [[Middle Welsh Version A\|three manuscripts dating from the late fourteenth to late fifteenth centuries,]] as well as several [[Early Modern and Modern Welsh Version A\|early modern and modern manuscripts dating from the 16th to 19th centuries]]. One of the three medeival manuscripts, [[Oxford Bodleian Library Jesus College MS. 111\|Jesus College 111]], is ~~know~~ as the ''Llyfr Coch Hergest'' (The Red Book of Hergest), and is 'considered to be one of the greatest medieval literary treasures of Wales, containing as it does early Welsh vernacular poetry, historical texts, the Mabinogi, the Charlemagne cycle, medical instructions, agricultural advice, prophecies, proverbs, a substantial amount of ‘hengerdd’, the earliest Welsh poetry and a text on grammar' (Gadsden 2021 p. 37). Across all three medieval manuscripts, the ''Chwedleu Seith Doethon Rufein'' sits alongside a mixture of instructional or religious texts, short poems, Arthurian material, traditional Welsh legends, and proverbs.		\|Has Description=The Welsh version of the ''Seven Sages'' narrative, ''Chwedleu Seith Doethon Rufein,'' derives from the [[French Version A: Roman des Sept Sages\|French Version A ''Sept Sages'']] tradition, according to [[Gadsden (2021)]]. It survives in [[Middle Welsh Version A\|three manuscripts dating from the late fourteenth to late fifteenth centuries,]] as well as several [[Early Modern and Modern Welsh Version A\|early modern and modern manuscripts dating from the 16th to 19th centuries]]. One of the three medeival manuscripts, [[Oxford Bodleian Library Jesus College MS. 111\|Jesus College 111]], is known as the ''Llyfr Coch Hergest'' (The Red Book of Hergest), and is 'considered to be one of the greatest medieval literary treasures of Wales, containing as it does early Welsh vernacular poetry, historical texts, the Mabinogi, the Charlemagne cycle, medical instructions, agricultural advice, prophecies, proverbs, a substantial amount of ‘hengerdd’, the earliest Welsh poetry and a text on grammar' (Gadsden 2021 p. 37). Across all three medieval manuscripts, the ''Chwedleu Seith Doethon Rufein'' sits alongside a mixture of instructional or religious texts, short poems, Arthurian material, traditional Welsh legends, and proverbs.

	Though the Welsh ''Seven Sages'' is much shorter than any of its potential French parent texts, the Welsh redactor - identified in one manuscript as 'Llewelyn Offeiriad' (Llewelyn the Priest) - was clearly conversant in French literary style. The ''Chwedleu'' echoes stylistic elements of the French parent text, but blended with traditional Welsh narrative forms and structures (sometimes replicating passages from earlier Welsh texts word for word). The redactor also introduced several distinctive elements into the text that distinguish it from other Version A texts. This is immediately obvious from the embedded tales. After the first six tales, which follow the expected Version A pattern, the text then includes [[Ramus]] ''-'' a tale unique to the ''Chwedleu'', replacing Avis - and also a distinctive version of [[Roma and Lupus\|Roma]]. The rest of the tales are in an unconventional order, and, according to Gadsden, 'some are modified, with their moral or message shifting, thereby altering their impact' (p. 65). This includes the rare event of a story - Roma - that is traditionally told by the Empress instead being told by one of the sages.		Though the Welsh ''Seven Sages'' is much shorter than any of its potential French parent texts, the Welsh redactor - identified in one manuscript as 'Llewelyn Offeiriad' (Llewelyn the Priest) - was clearly conversant in French literary style. The ''Chwedleu'' echoes stylistic elements of the French parent text, but blended with traditional Welsh narrative forms and structures (sometimes replicating passages from earlier Welsh texts word for word). The redactor also introduced several distinctive elements into the text that distinguish it from other Version A texts. This is immediately obvious from the embedded tales. After the first six tales, which follow the expected Version A pattern, the text then includes [[Ramus]] ''-'' a tale unique to the ''Chwedleu'', replacing Avis - and also a distinctive version of [[Roma and Lupus\|Roma]]. The rest of the tales are in an unconventional order, and, according to Gadsden, 'some are modified, with their moral or message shifting, thereby altering their impact' (p. 65). This includes the rare event of a story - Roma - that is traditionally told by the Empress instead being told by one of the sages.

Bonsall at 13:08, 13 March 2026

2026-03-13T13:08:04Z

← Older revision		Revision as of 13:08, 13 March 2026
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	\|Has Start Date Of Composition=1375		\|Has Start Date Of Composition=1375
	\|Has End Date Of Composition=1415		\|Has End Date Of Composition=1415
			\|Is Date Uncertain=No
	\|Has Source For Date Of Text Composition=Gadsden (2021)		\|Has Source For Date Of Text Composition=Gadsden (2021)
	\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967); Lewis (1925); Lewis (1929)		\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967); Lewis (1925); Lewis (1929)
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	\|Has Short Title=Vidua		\|Has Short Title=Vidua
	\|Has Sequence Number=10		\|Has Sequence Number=10
	\|Has Narrator=~~Caton~~		\|Has Narrator=Cato
	\|Has Name Variation=Catomas		\|Has Name Variation=Catomas
	}}		}}

Noeth at 12:12, 23 February 2026

2026-02-23T12:12:38Z

← Older revision		Revision as of 12:12, 23 February 2026
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	\|Has Author=Llewelyn Offeiriad		\|Has Author=Llewelyn Offeiriad
	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein
	~~\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein~~
	\|Has Branch Of Tradition=Seven Sages of Rome		\|Has Branch Of Tradition=Seven Sages of Rome
	\|Has Language Of Version=Middle Welsh		\|Has Language Of Version=Middle Welsh

Noeth at 13:42, 18 February 2026

2026-02-18T13:42:03Z

← Older revision		Revision as of 13:42, 18 February 2026
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	\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein		\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein
	\|Has Branch Of Tradition=Seven Sages of Rome		\|Has Branch Of Tradition=Seven Sages of Rome
	~~\|Is Adapted From=French Version A: Roman des Sept Sages~~
	~~\|Has Source For Composition And Adaption Information=Gadsden (2021)~~
	\|Has Language Of Version=Middle Welsh		\|Has Language Of Version=Middle Welsh
			\|Has Regional Language=Middle Welsh
	\|Is Translated Into Languages=Welsh		\|Is Translated Into Languages=Welsh
	\|Has Place Of Text Composition=Wales, UK		\|Has Place Of Text Composition=Wales, UK
Line 20:		Line 19:
	\|Has End Date Of Composition=1415		\|Has End Date Of Composition=1415
	\|Has Source For Date Of Text Composition=Gadsden (2021)		\|Has Source For Date Of Text Composition=Gadsden (2021)
	~~\|Has Text Language=Welsh~~
	~~\|Has Regional Language=Middle Welsh~~
	\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967); Lewis (1925); Lewis (1929)		\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967); Lewis (1925); Lewis (1929)
	\|Has Modern Edition=Gadsden, Chwedleu Seith Doethon Rufein (2021); Lewis, Chwedleu Seith Doethn Rufein (1925, 1958, 1967); Lewis, Y Seithwyr Doethion (1925); Lewis, Modern Welsh Versions (1929)		\|Has Modern Edition=Gadsden, Chwedleu Seith Doethon Rufein (2021); Lewis, Chwedleu Seith Doethn Rufein (1925, 1958, 1967); Lewis, Y Seithwyr Doethion (1925); Lewis, Modern Welsh Versions (1929)
			\|Is Adapted From=French Version A: Roman des Sept Sages
			\|Has Source For Composition And Adaption Information=Gadsden (2021)
	\|Has Note=Gadsden (2021) notes the existance of a useful, if error-prone, English translation of the Welsh, using Robert William's 1892 text, ''Selections from the Hengwrt Mss. Preserved in the Peniarth Library,'' found online here: http://www.maryjones.us/ctexts/seven.html		\|Has Note=Gadsden (2021) notes the existance of a useful, if error-prone, English translation of the Welsh, using Robert William's 1892 text, ''Selections from the Hengwrt Mss. Preserved in the Peniarth Library,'' found online here: http://www.maryjones.us/ctexts/seven.html
	}}		}}

Noeth: Text replacement - "Has Original Language Of Version" to "Has Language Of Version"

2026-01-27T11:22:13Z

Text replacement - "Has Original Language Of Version" to "Has Language Of Version"

← Older revision		Revision as of 11:22, 27 January 2026
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	\|Is Adapted From=French Version A: Roman des Sept Sages		\|Is Adapted From=French Version A: Roman des Sept Sages
	\|Has Source For Composition And Adaption Information=Gadsden (2021)		\|Has Source For Composition And Adaption Information=Gadsden (2021)
	\|Has ~~Original~~ Language Of Version=Middle Welsh		\|Has Language Of Version=Middle Welsh
	\|Is Translated Into Languages=Welsh		\|Is Translated Into Languages=Welsh
	\|Has Place Of Text Composition=Wales, UK		\|Has Place Of Text Composition=Wales, UK

Noeth: Text replacement - "Has Branch Of Tradition=West" to "Has Branch Of Tradition=Seven Sages of Rome"

2025-12-03T12:41:44Z

Text replacement - "Has Branch Of Tradition=West" to "Has Branch Of Tradition=Seven Sages of Rome"

← Older revision		Revision as of 12:41, 3 December 2025
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	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein
	\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein		\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein
	\|Has Branch Of Tradition=~~West~~		\|Has Branch Of Tradition=Seven Sages of Rome
	\|Is Adapted From=French Version A: Roman des Sept Sages		\|Is Adapted From=French Version A: Roman des Sept Sages
	\|Has Source For Composition And Adaption Information=Gadsden (2021)		\|Has Source For Composition And Adaption Information=Gadsden (2021)

Noeth at 08:43, 25 August 2025

2025-08-25T08:43:39Z

← Older revision		Revision as of 08:43, 25 August 2025
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	Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the [[Early Modern and Modern Welsh Version A\|Early Modern Welsh manuscripts]] appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.		Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the [[Early Modern and Modern Welsh Version A\|Early Modern Welsh manuscripts]] appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.
			\|Has Parent Version=A (Seven Sages)
	\|Has Author=Llewelyn Offeiriad		\|Has Author=Llewelyn Offeiriad
	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein

Bonsall at 10:12, 1 August 2025

2025-08-01T10:12:10Z

← Older revision		Revision as of 10:12, 1 August 2025
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	Other noteworthy details unique to the ''Chwedleu'' include the fact that the Emperor's first wife is given a name, Eua, or Eve (possibly a misreading of a passage from [[Paris Bibliothèque nationale de France, français 2137]], according to Gadsden, p. 65). The text includes a unique digression in which the Empress searches for information about whether or not the Emperor can sire children, and learns (to her joy) of the existence of his son from a witch ('a horrid, toothless, one-eyed hag', Gadsden 2021 p. 247) - a passage lifted from the traditional tale ''Culhwch ac Olwen''. The ''Chwedleu'' omits the name of the young seer who solves the mystery in [[Sapientes]]'','' which the French text gives as Merlin; however, a Welsh literary audience would already have been familiar with the figure of 'Myrddin' as a Wild Man of the Woods character (predating Geoffrey of Monmouth's ''Vita Merlini''), so the choice to leave the seer-child anonymous may have been an expedient way of avoiding confusion. A similar aim may have underscored the decision to omit [[Avis]], [[Gadsden (2020)\|Gadsden]] suggests (2021, p. 124). Gadsden notes that the well-known tale of Branwen, from the second branch of the Mabinogi, features a wronged wife whose is saved from torture by a talking starling who truly reports her innocence. This is, of course, the inverse of Avis ''-'' Gadsden suggests that the familiarity with this narrative may have prompted the Welsh redactor to omit the tale. Taken in sum, the Welsh text seems to have been intentionally adapted to suit the late medieval Welsh literary audience.		Other noteworthy details unique to the ''Chwedleu'' include the fact that the Emperor's first wife is given a name, Eua, or Eve (possibly a misreading of a passage from [[Paris Bibliothèque nationale de France, français 2137]], according to Gadsden, p. 65). The text includes a unique digression in which the Empress searches for information about whether or not the Emperor can sire children, and learns (to her joy) of the existence of his son from a witch ('a horrid, toothless, one-eyed hag', Gadsden 2021 p. 247) - a passage lifted from the traditional tale ''Culhwch ac Olwen''. The ''Chwedleu'' omits the name of the young seer who solves the mystery in [[Sapientes]]'','' which the French text gives as Merlin; however, a Welsh literary audience would already have been familiar with the figure of 'Myrddin' as a Wild Man of the Woods character (predating Geoffrey of Monmouth's ''Vita Merlini''), so the choice to leave the seer-child anonymous may have been an expedient way of avoiding confusion. A similar aim may have underscored the decision to omit [[Avis]], [[Gadsden (2020)\|Gadsden]] suggests (2021, p. 124). Gadsden notes that the well-known tale of Branwen, from the second branch of the Mabinogi, features a wronged wife whose is saved from torture by a talking starling who truly reports her innocence. This is, of course, the inverse of Avis ''-'' Gadsden suggests that the familiarity with this narrative may have prompted the Welsh redactor to omit the tale. Taken in sum, the Welsh text seems to have been intentionally adapted to suit the late medieval Welsh literary audience.

	Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the Early Modern Welsh manuscripts appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.		Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the [[Early Modern and Modern Welsh Version A\|Early Modern Welsh manuscripts]] appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.
	\|Has Author=Llewelyn Offeiriad		\|Has Author=Llewelyn Offeiriad
	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein

Bonsall at 14:25, 31 July 2025

2025-07-31T14:25:48Z

← Older revision		Revision as of 14:25, 31 July 2025
Line 7:		Line 7:

	Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the Early Modern Welsh manuscripts appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.		Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the Early Modern Welsh manuscripts appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.
	\|Has Author=Llewelyn ~~the Priest~~		\|Has Author=Llewelyn Offeiriad
	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein
	\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein		\|Has Siglum=Welsh Version A: Chwedleu Seith Doethon Rufein
Line 78:		Line 78:
	\|Has Sequence Number=10		\|Has Sequence Number=10
	\|Has Narrator=Caton		\|Has Narrator=Caton
	\|Has Name Variation=~~Cato~~		\|Has Name Variation=Catomas
	}}		}}
	{{EmbeddedStory		{{EmbeddedStory
Line 99:		Line 99:
	\|Has Sequence Number=14		\|Has Sequence Number=14
	\|Has Narrator=Meron		\|Has Narrator=Meron
	\|Has Name Variation=~~Martin~~		\|Has Name Variation=Martinus
	}}		}}
	{{EmbeddedStory		{{EmbeddedStory

Bonsall at 16:19, 21 July 2025

2025-07-21T16:19:35Z

← Older revision		Revision as of 16:19, 21 July 2025
Line 1:		Line 1:
	{{Secondary Version		{{Secondary Version
	\|Has Description=The Welsh version of the ''Seven Sages'' narrative, ''Chwedleu Seith Doethon Rufein,'' derives from the [[French Version A: Roman des Sept Sages\|French Version A ''Sept Sages'']] tradition, according to [[Gadsden (2021)]]. It survives in three manuscripts dating from the late fourteenth to late fifteenth centuries, as well as several early modern and modern manuscripts dating from the 16th to 19th centuries. One of the three medeival manuscripts, [[Oxford Bodleian Library Jesus College MS. 111\|Jesus College 111]], is know as the ''Llyfr Coch Hergest'' (The Red Book of Hergest), and is 'considered to be one of the greatest medieval literary treasures of Wales, containing as it does early Welsh vernacular poetry, historical texts, the Mabinogi, the Charlemagne cycle, medical instructions, agricultural advice, prophecies, proverbs, a substantial amount of ‘hengerdd’, the earliest Welsh poetry and a text on grammar' (Gadsden 2021 p. 37). Across all three manuscripts, the ''Chwedleu Seith Doethon Rufein'' sits alongside a mixture of instructional or religious texts, short poems, Arthurian material, traditional Welsh legends, and proverbs.		\|Has Description=The Welsh version of the ''Seven Sages'' narrative, ''Chwedleu Seith Doethon Rufein,'' derives from the [[French Version A: Roman des Sept Sages\|French Version A ''Sept Sages'']] tradition, according to [[Gadsden (2021)]]. It survives in [[Middle Welsh Version A\|three manuscripts dating from the late fourteenth to late fifteenth centuries,]] as well as several [[Early Modern and Modern Welsh Version A\|early modern and modern manuscripts dating from the 16th to 19th centuries]]. One of the three medeival manuscripts, [[Oxford Bodleian Library Jesus College MS. 111\|Jesus College 111]], is know as the ''Llyfr Coch Hergest'' (The Red Book of Hergest), and is 'considered to be one of the greatest medieval literary treasures of Wales, containing as it does early Welsh vernacular poetry, historical texts, the Mabinogi, the Charlemagne cycle, medical instructions, agricultural advice, prophecies, proverbs, a substantial amount of ‘hengerdd’, the earliest Welsh poetry and a text on grammar' (Gadsden 2021 p. 37). Across all three medieval manuscripts, the ''Chwedleu Seith Doethon Rufein'' sits alongside a mixture of instructional or religious texts, short poems, Arthurian material, traditional Welsh legends, and proverbs.

	Though the Welsh ''Seven Sages'' is much shorter than any of its potential French parent texts, the Welsh redactor - identified in one manuscript as 'Llewelyn Offeiriad' (Llewelyn the Priest) - was clearly conversant in French literary style. The ''Chwedleu'' echoes stylistic elements of the French parent text, but blended with traditional Welsh narrative forms and structures (sometimes replicating passages from earlier Welsh texts word for word). The redactor also introduced several distinctive elements into the text that distinguish it from other Version A texts. This is immediately obvious from the embedded tales. After the first six tales, which follow the expected Version A pattern, the text then includes [[Ramus]] ''-'' a tale unique to the ''Chwedleu'', replacing Avis - and also a distinctive version of [[Roma and Lupus\|Roma]]. The rest of the tales are in an unconventional order, and, according to Gadsden, 'some are modified, with their moral or message shifting, thereby altering their impact' (p. 65). This includes the rare event of a story - Roma - that is traditionally told by the Empress instead being told by one of the sages.		Though the Welsh ''Seven Sages'' is much shorter than any of its potential French parent texts, the Welsh redactor - identified in one manuscript as 'Llewelyn Offeiriad' (Llewelyn the Priest) - was clearly conversant in French literary style. The ''Chwedleu'' echoes stylistic elements of the French parent text, but blended with traditional Welsh narrative forms and structures (sometimes replicating passages from earlier Welsh texts word for word). The redactor also introduced several distinctive elements into the text that distinguish it from other Version A texts. This is immediately obvious from the embedded tales. After the first six tales, which follow the expected Version A pattern, the text then includes [[Ramus]] ''-'' a tale unique to the ''Chwedleu'', replacing Avis - and also a distinctive version of [[Roma and Lupus\|Roma]]. The rest of the tales are in an unconventional order, and, according to Gadsden, 'some are modified, with their moral or message shifting, thereby altering their impact' (p. 65). This includes the rare event of a story - Roma - that is traditionally told by the Empress instead being told by one of the sages.

	Other noteworthy details unique to the ''Chwedleu'' include the fact that the Emperor's first wife is given a name, Eua, or Eve (possibly a misreading of a passage from [[Paris Bibliothèque nationale de France, français 2137]], according to Gadsden, p. 65). The text includes a unique digression in which the Empress searches for information about whether or not the Emperor can sire children, and learns (to her joy) of the existence of his son from a witch ('a horrid, toothless, one-eyed hag', Gadsden 2021 p. 247) - a passage lifted from the traditional tale ''Culhwch ac Olwen''. The ''Chwedleu'' omits the name of the young seer who solves the mystery in [[Sapientes]]'','' which the French text gives as Merlin; however, a Welsh literary audience would already have been familiar with the figure of 'Myrddin' as a Wild Man of the Woods character (predating Geoffrey of Monmouth's ''Vita Merlini''), so the choice to leave the seer-child anonymous may have been an expedient way of avoiding confusion. A similar aim may have underscored the decision to omit [[Avis]], [[Gadsden (2020)\|Gadsden]] suggests (2021, p. 124). Gadsden notes that the well-known tale of Branwen, from the second branch of the Mabinogi, features a wronged wife whose is saved from torture by a talking starling who truly reports her innocence. This is, of course, the inverse of Avis ''-'' Gadsden suggests that the familiarity with this narrative may have prompted the Welsh redactor to omit the tale. Taken in sum, the Welsh text seems to have been intentionally adapted to suit the late medieval Welsh literary audience.		Other noteworthy details unique to the ''Chwedleu'' include the fact that the Emperor's first wife is given a name, Eua, or Eve (possibly a misreading of a passage from [[Paris Bibliothèque nationale de France, français 2137]], according to Gadsden, p. 65). The text includes a unique digression in which the Empress searches for information about whether or not the Emperor can sire children, and learns (to her joy) of the existence of his son from a witch ('a horrid, toothless, one-eyed hag', Gadsden 2021 p. 247) - a passage lifted from the traditional tale ''Culhwch ac Olwen''. The ''Chwedleu'' omits the name of the young seer who solves the mystery in [[Sapientes]]'','' which the French text gives as Merlin; however, a Welsh literary audience would already have been familiar with the figure of 'Myrddin' as a Wild Man of the Woods character (predating Geoffrey of Monmouth's ''Vita Merlini''), so the choice to leave the seer-child anonymous may have been an expedient way of avoiding confusion. A similar aim may have underscored the decision to omit [[Avis]], [[Gadsden (2020)\|Gadsden]] suggests (2021, p. 124). Gadsden notes that the well-known tale of Branwen, from the second branch of the Mabinogi, features a wronged wife whose is saved from torture by a talking starling who truly reports her innocence. This is, of course, the inverse of Avis ''-'' Gadsden suggests that the familiarity with this narrative may have prompted the Welsh redactor to omit the tale. Taken in sum, the Welsh text seems to have been intentionally adapted to suit the late medieval Welsh literary audience.

			Though not discussed in Gadsden's work (which, as the most recent, and only extensive English scholarship devoted to the material, has been a key source for this database), the Early Modern Welsh manuscripts appear to have continued the narrative and codicological trends of the earlier Middle Welsh texts. The five sixteenth-century manuscripts discussed by Henry Lewis, and edited in his two editions ([[Lewis, Y Seithwyr Doethion (1925)]] and [[Lewis, Modern Welsh Versions (1929)]]) appear to follow the same story-order found in the earlier mansucripts, including their anomalous stories. These versions of the ''Ystori Saith Doethion Rufain'' also usually are found in miscellanies, in company with a range of other Welsh texts.
	\|Has Author=Llewelyn the Priest		\|Has Author=Llewelyn the Priest
	\|Has Title=Chwedleu Seith Doethon Rufein		\|Has Title=Chwedleu Seith Doethon Rufein
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	\|Has Source For Composition And Adaption Information=Gadsden (2021)		\|Has Source For Composition And Adaption Information=Gadsden (2021)
	\|Has Original Language Of Version=Middle Welsh		\|Has Original Language Of Version=Middle Welsh
			\|Is Translated Into Languages=Welsh
	\|Has Place Of Text Composition=Wales, UK		\|Has Place Of Text Composition=Wales, UK
	\|Has Start Date Of Composition=1375		\|Has Start Date Of Composition=1375
Line 18:		Line 21:
	\|Has Text Language=Welsh		\|Has Text Language=Welsh
	\|Has Regional Language=Middle Welsh		\|Has Regional Language=Middle Welsh
	\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967)		\|Has Modern Research Literature=Gadsden (2020); Evans (1903); Huws (2000); Try (2015); Gadsden (2021); Lewis (1925, 1958, 1967); Lewis (1925); Lewis (1929)
	\|Has Modern Edition=Gadsden, Chwedleu Seith Doethon Rufein (2021); Lewis, Chwedleu Seith Doethn Rufein (1925, 1958, 1967)		\|Has Modern Edition=Gadsden, Chwedleu Seith Doethon Rufein (2021); Lewis, Chwedleu Seith Doethn Rufein (1925, 1958, 1967); Lewis, Y Seithwyr Doethion (1925); Lewis, Modern Welsh Versions (1929)
	\|Has Note=Gadsden (2021) notes the existance of a useful, if error-prone, English translation of the Welsh, using Robert William's 1892 text, ''Selections from the Hengwrt Mss. Preserved in the Peniarth Library,'' found online here: http://www.maryjones.us/ctexts/seven.html		\|Has Note=Gadsden (2021) notes the existance of a useful, if error-prone, English translation of the Welsh, using Robert William's 1892 text, ''Selections from the Hengwrt Mss. Preserved in the Peniarth Library,'' found online here: http://www.maryjones.us/ctexts/seven.html
	}}		}}